Vaajay panch sabad tit ghar sabhaagai.

Ghar sabhaagai sabad vaajay kalaa jit ghar dhaaree-aa.

Panch doot tudh vas keetay kaal kantak maari-aa.

Dhur karam paa-i-aa tudh jin ka-o se naam har kai laagay.

Kahai naanak tah sukh ho-aa tit ghar anhad vaajay. ||5||

(Sri Guru Granth Sahib Ji 917)

To make our human life a complete success, it is extremely necessary to know, understand and to accept a few important spiritual true facts. SatGuru Sahiban (the ten SatGuru Patshah Jis) have repeatedly affirmed the significance and the magnificence of Bandagi (submission before God) in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). The entire GurBani is nothing but the magnificence of Bandagi. The entire GurBani repeatedly reaffirms only the supreme truth of how to make a success of one’s birth as a human being. We perform Bandagi in order: to seek deliverance from the cycle of births-and-deaths; to cleanse our inner self and to attain Puran Sachyari Rehat (total compliance with Sat) in our Hirda (literally meaning heart, Hirda actually denotes one of the seven Sat Sarovars, and is more a part of our spiritual being than of our physical body); to rid ourselves of all our mental ailments; to conquer Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna (desires); to completely vanquish Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya); and to free our soul from the burden of all our past deeds – so that we can obtain Darshan (vision with the inner, spiritual eye) of the almighty Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) and attain Jeevan Mukti (deliverance from the cycle of births-and-deaths; salvation); to acquire Puran Braham Gyan (entire divine wisdom), Tat Gyan (the divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss); to make ourselves worthy to see, speak and hear Puran Anad Sat (absolute, ever-existent Truth) and to serve and act Puran Sat; to assimilate ourselves in Akaal Purakh (Immortal being; God) and to transform ourselves into a Sant Hirda (saintly Hirda).

Bandagi is nothing but waging a battle against Maya, and conquering Maya. Bandagi is nothing but obtaining freedom from the slavery of Maya. Bandagi is nothing but breaking the bondage of Maya. Jeevan Mukti is nothing but freedom from Maya. Bandagi is nothing but abandoning the slavery of Maya and abiding in the slavery of Sat PaarBraham Parmeshar (i.e. abiding in His Hukam – His will and command). Bandagi is nothing but turning Maya into one’s slave. Therefore it is immensely important for a human being to learn and to understand Maya and its stratagem. Maya plays a very important role in everyday life of the human being. Maya alone governs the entire daily life of a common person. That is to say, the life of a common being is spent only in the slavery of Maya. The entire world that a human eye can perceive is governed by Maya. The entire world is absorbed in the slavery of Maya. Therefore in order to vanquish Maya, it is extremely important for a human being to know and to understand Maya and the tricks of Maya. It is very essential to learn and to grasp the tricks of Maya in order to free oneself from its slavery and to turn it into one’s slave.

It is very essential to learn and to understand the fact how all the deeds of a human being in his or her everyday life are committed under the slavery of Maya. A human being performs all one’s daily acts with the aid of the five action organs. These five human action organs are: arms and hands; legs and feet; tongue and mouth; excretory path and the reproductive organs. Through these five action organs a human being gives physical shape to all of one’s everyday acts. All the deeds of a human being are performed only through these five action organs. A human being possesses the capacity to perform any act in the world through these action organs. It implies that in the form of these five action organs, the blessed Sat PaarBraham Pita Parmeshar has blessed the human beings with the supreme power to successfully carry out every activity in this world. This supremely true and essential fact is a testimony to the truth that the human life is a priceless gem. No other specie among the 8.4 million species possesses this supreme power to successfully perform all the activities in the world. Only a human body is so divinely blessed. We can see the miracle of these action organs in the form of the massive advancements in technical and medical sciences in today’s world, and enjoy them in the form of worldly comforts in our everyday life.

But the question arises whether we are putting this capability – blessed to us in the form of the five action organs – to a good use? Do we use this divine capability for the good of our conscience and for the good of the people, or do we employ this supremely powerful ability only toward our selfish ends? Do we employ this divine ability toward our salvation or do we use it to waste away our Hirda and body by giving in to destructive temptations? Do we apply this supremely powerful ability toward Parupkaar (selfless acts for benefaction of humanity) or do we apply it in harming others and in harming ourselves? Do we employ this divine ability in causing us and the others to suffer? Do we employ this supremely powerful ability in serving Gur (God), Guru (teacher; mentor) and Sangat (congregation) or do we use it against Gur, Guru and Sangat by indulging in slander, malice and spite? Do we use this supremely powerful ability to perform deeds of Sat, or do we use it to commit deeds of Asat (untruth)? Do we use this divine blessing to curb the countless sins and misdeeds upon this earth, or do we use it to promote these sins and misdeeds? Do we use this supremely powerful ability to make this earth better-looking and more suitable for habitation by the mankind, or do we use it create hell upon earth?

The human beings who use this divine and supremely powerful ability – blessed to us in the form of the five action organs – in Sat Karams (deeds of Sat) are blessed. Such human beings always act for the good of the mankind. Such human beings receive GurParsaad, accomplish their Bandagi and lead a life of Parupkaar and Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti). Those who misuse this divine ability and commit Asat Karams (untruthful deeds) – such human beings not only destine themselves to a hellish life, but also wrong the mankind and, as a consequences of their deeds, are destined to wander in Juni’s (low-life species) in their coming future.

Similarly, by granting us a human birth, Sat PaarBraham Pita Parmeshar has endowed our human body with the five sensory organs. These five sensory organs are: ability to see through the eyes; ability to hear from the ears; ability to speak and to taste by the tongue; ability to smell with the nose; and ability to touch with the skin. With these five supreme abilities (Panj Kalaa’s or the five skills) alone we enjoy our human life to the fullest. Through these five supreme abilities (Panj Kalaa’s) alone we savour all the pleasures in life. By using these five supreme abilities (Panj Kalaa’s) alone we derive all the pleasures in material objects. By these five supreme abilities (Panj Kalaa’s) alone our life develops, blossoms and flourishes. Through these five supreme abilities (Panj Kalaa’s) alone we educate ourselves, enhance our capabilities and make our life beautiful and delightful. Thus our entire life and the human birth depend upon the proper usage of these five supreme abilities. Just as our life is dependent upon the right or wrong use of these five action organs, similarly our life hinges upon the proper use or the misuse of these five sensory organs. We make or mar our life according to how we put these supreme abilities to use. Those who put these supreme abilities to a proper use and correctly apply these supreme abilities in Sat Karams – such human beings receive GurParsaad, attain high divine status and make a success of their life. The human beings who misuse these supreme abilities become destined to a hellish life. Such human beings face sufferings and distresses in their coming times. Such human beings destroy their future by their Asat Karams and, in accordance with Vidhan (laws) of Karma (destiny determined by one’s good or bad deeds), wander in Juni’s for an immeasurable time.

These are the great divine abilities that Akaal Purakh has bestowed upon us so that we may conduct our lives and enjoy nature in its correct perspective and in accordance with Braham Gyan and Gurmat (God’s wisdom; wisdom revealed in GurBani). It is very important to reaffirm the divine idea that – just as with the five action organs – if we apply these five abilities (sensory organs) in performing Sat Karams, we make a proper use of these divine abilities; however if we apply these five abilities to commit evil deeds, then we are using them to sicken our body, and to make it fall prey to dangerous diseases. Abuse of these five divine abilities is the major cause behind all the physical ailments of a human being. All the physical maladies arise only from the misuse of these five abilities. The reason behind all the sufferings, distresses, problems and troubles of the human being is nothing but misuse of the five action organs and the five sensory organs. If a human being applies these five action organs and the five sensory organs in proper use, then all of one’s sufferings, distresses, problems and troubles will being to fade away.

Each of the everyday acts of the human being is performed by the action organs under the direction of the five human sensory organs. These five faculties alone – with the observation of the events taking place around the human being – direct the action organs to act suitably and thus aid them in performing the deed. That is to say, the basis of the human action organs lies in the five sensory organs. The human mind – based on the information gathered by the five sensory organs – directs these sensory organs, and following the same direction these sensory organs guide the action organs to perform a deed. Thus the foundation of the five human sensory organs is the human mind. The human mind derives all instructions from one’s own intellect. Therefore the foundation of the human mind lies in the human being’s own intellect. The human intellect or wisdom is of four types:

Manmat or own wisdom: This is the wisdom that we acquire from our practical learning at the educational institutes, and from our parents, family and friends.

Sansarik Mat (worldly wisdom): This wisdom finds source in an essential part of the social conduct, and its foundation lies in the society. It is based upon the character and conduct of the people in the society. This wisdom is founded upon the principles observed by the society to which we belong. We follow the rules and the customs of the society of which we are a part.

Durmat or the evil wisdom: We acquire this wisdom in bad company. We acquire this wisdom in the company of evil persons. This is the kind of wisdom that incites us to commit Asat Karams. This wisdom is largely founded upon Manmat and Sansarik Mat.

Manmat, Sansarik Mat and Durmat function under the influence of Maya. Our everyday acts are deeply influenced by Manmat, Sansarik Mat and Durmat. Therefore all of the everyday acts of a common human being are committed under the slavery of Maya. Manmat, Sansarik Mat and Durmat lead us into illusions, delusions and dilemmas that cause all our sufferings, distresses, pains and mental and physical afflictions.

Gurmat or the divine wisdom: This wisdom is a divine gift, and GurParsaad. GurBani is divine wisdom, and Puran Braham Gyan. Any wisdom which lies outside GurBani is Manmat, Sansarik Mat or Durmat. GurBani alone is Gurmat. The deeds committed outside of Gurmat have consequences that destine us to wander in rebirths. We turn our deeds into deeds of Sat by adorning Gurmat in our everyday life; and a time will come when we shall have accumulated enough Sat Karams and these will be acknowledged in Dargah (divine court) of Akaal Purakh. When this occurs, we receive the blessing of GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (putting SatNaam in practice in one’s life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). Our path to Sach Khand (the realm of Truth) becomes clear.

Maya has three Gunas’ (characteristics): Tamo Gunas, Rajo Gunas and Sato Gunas. Tamo Gunas (the vices – lust, anger, greed, attachments and pride) and Rajo Gunas (the desires) make the human being commit Asat Karams while Sato Gunas (the virtues) make the human being perform Sat Karams. Tamo Gunas and Rajo Gunas cause sufferings, distresses and problems in the human life, while Sato Gunas bring peace and tranquillity to human life. Tamo Gunas and Rajo Gunas are terribly destructive forces. Sato Gunas possess the power to obtain Darshan of Sat PaarBraham Parmeshar and Jeevan Mukti for the human being.

Tamo Gunas: lust, anger, greed, attachments and pride. Some other vices are: slander, malice, spite, and lust for speech, domination, youth, wealth, riches, beauty, touch, taste and aroma.

Rajo Gunas: hopes, desires and aspirations (desires).

Sato Gunas: compassion, righteousness, charity, contentedness and forbearance.

The Panj Dhoots, residing within our five-element body, have as their highly destructive weapons the lust, anger, greed, attachments and pride. These are the five enemies of our soul, who abide in our body and are termed as the Panj Dhoots. These Dhoots are the highly destructive forces of Maya. These Panj Dhoots are also known as mental ailments. (The discourse on the Panj Dhoots is depicted in the 2nd Pauri). Along with these five highly destructive forces there are some other evil forces that abet the human being in the slavery of these Panj Dhoots: slander, malice, spite, and yearning for speech, power, youth, wealth, estate, beauty, touch, taste and smell. A speech caused by jealousy and filled with slander, malice and spite (i.e. abuse of the power of speech) is a highly disastrous force that destines the human being to immensely painful future. Intoxicated with power and domination, the human being commits Asat Karams under the influence of pride. Intoxicated by wealth and riches, the human being commits many Asat Karams under the influence of pride and greed. Intoxicated by youth, beauty, touch and scent, the human being commits several Asat Karams under the influence of lust. By savouring ruinous tastes, the human being commits many Asat Karams. All these Asat Karams leave a deeply disastrous impact upon the destiny of the human being, and act to poison one’s future life.

In the background of these Panj Dhoots operates the force of desires called as Trishna in GurBani, and its lesser forms – the hopes and aspirations. The human being commits Asat Karams under the influence of lust, anger, greed, attachments and pride in order to satisfy one’s Trishna. For example, we possess the desire to be rich, but instead of working honestly we turn greedy, and the greed overpowers us. We turn vengeful when someone hurts us, and thus anger governs us. Trishna governs over the Panj Dhoots, and thus determines the deeds that we are going to perform. In fact, the Panj Dhoots and the desires incite us to use our five action organs and five sensory organs in wrongdoings. We forget that we have been granted these greatest divine abilities (the action organs and the sensory organs) in order to perform Sat Karams, and that these are the greatest divine blessings from Akaal Purakh. By putting them to wrong use we fall into the trap laid by Maya. These are the bondages of the Panj Dhoots and Trishna. In order to free ourselves from these bondages, it is essential for us to acquire GurParsaad. Only the supreme power of GurParsaad can free us from these bonds of Maya.

Similarly the basis of the human mind is the human intellect. The human intellect is slave to Maya. Under the slavery of Maya (i.e. the slavery of Tamo Gunas and Rajo Gunas) the human being misuses one’s action organs and sensory organs and commits all kinds of Asat Karams.

The knowledge is gathered by the sensory organs, wisdom is provided by the brain, the mind takes decision under the influence of desires, and the action is performed by the physical organs. So long as our mind takes decisions in accordance with the wisdom of our brain (Manmat, Sansarik Mat and Durmat), we continue to act under the three characteristics of Maya. This is the main cause of the instability of the mind. Instability implies constant chatter in the mind and the never-ending chain of thoughts. So how do we stabilise our mind? For this, we need to understand our spiritual body.

Elements of the spiritual body: The elements of the spiritual body are Jyot (the divine light within; soul) and the Suksham Sarir (Suksham is a part of the human soul, which is source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars).

Jyot: It is the supreme power residing within our body. It is the foundation of Puran Braham Gyan. Our life owes its existence to this perfectly divine Jyot. It is our life-essence, our soul. It is the divine essence. Our breaths and our life exist because of this eternal supreme light – Jyot. Our birth is caused by this supremely divine Jyot. When this divine Jyot is withdrawn from our body, we stop living, i.e. our physical body comes to its end. The issue here is that we have busied ourselves in the conduct of self (I, me, myself). We have forgotten about this Jyot within us. Our ego is the cause behind this. It is the ego that causes separation between this divine Jyot and our mind. This ego is nothing but Maya.

Suksham Sarir: Suksham is part of the soul. It is the life-force and the energy that enables our material body to function. Our entire energy, the process of breathing, the blood flowing in the veins and all other processes are run by this life-force, which comes from the seven centres of spiritual energy. These are called as Sat Sarovars in GurBani. Sat Sarovar is the true divine definition of these divine Chakras (energy points). Sat Sarovars imply the seven sources of spiritual energy, or the seven springs of life-force, or the seven integral parts of soul; this life-force is called as Amrit.

Some people believe that the seven Sat Sarovars are part of the material body; and that these can be gauged as the nerves. These nerves (Ida, Pingla and Sushmana – the three energy-channels passing through the spinal column – and the other sources of spiritual energy) aren’t the material parts of our body. These seven Sat Sarovars do not have any physical existence. These all belong in the Suksham (soul). These are all parts of the soul. Soul too is Suksham; the seven Sat Sarovars are located respectively in the upper region of the head, the third eye, throat, Hirda, navel, the reproductive organs and Kundalini (base of the spine). Bandagi is nothing but the name given to the process of awakening all these sources of supreme power (the seven Sat Sarovars) situated in one’s Suksham Sarir. Only the supreme power of GurParsaad can awaken these seven Sat Sarovars. It is only by the awakening of these seven sources of supreme powers that the Bajjar Kapaats (divine doors that once opened, channel Amrit into the body and establish connection between human being and Akaal Purakh) of the human being are opened up, and SatNaam permeates in every cell of the body. It is only by stabilising one’s mind that a human being can realize the experience of these divine supreme powers established within one’s Suksham Sarir.

How can we stabilise our mind?

Our five action organs are responsible for our everyday actions or deeds. These five action organs are directed by the brain. The brain is directed by the decisions taken by the mind and, it is worth bearing in mind that, our mind takes decisions based on the wisdom contained in the brain. Our own wisdom emerges from a combination of Manmat, Sansarik Mat and Durmat. We accumulate all these wisdoms as a result of our experiences under the influence of Maya. Our own wisdom results from leading our life, being dominated by Panj Dhoots and the desires. Our everyday acts are committed under the subjugation of these Panj Dhoots and desires. Thus the decisions of the mind are taken under the influence of Panj Dhoots and desires.

The only way to obtain freedom from Maya is through manifestation of Param Jyot (the supreme divine light; God Himself) in Hirda. The Param Jyot abides above the human mind. But the problem is that, the connection between Param Jyot and our mind has been severed. This Param Jyot is the greatest perfectly divine power that sustains the life-force within us and imbues our body with life; although, our mind neither recognizes nor accepts this greatest divine power, the Param Jyot. Our mind assumes itself to be the sole entity responsible for taking actions and making decisions. This is how the mind – assuming it to be the sole protagonist – gets trapped in the delusions created by Maya. Thus, our mind functions under the influence of Maya and, unfortunately, is unconscious of the supreme divine power of Param Jyot. Thus the fault lies with our mind. It is so stubborn as to even deny the existence of the very Param Jyot that sustains the breaths in our body.

What is the way to set right one’s mind? How do we overcome the stubbornness of this mind? What is the way to conquer the mind? It is very essential for a human being to learn the way to conquer one’s mind because: only by conquering the mind do the five sensory organs come in direct contact with Param Jyot; only by overcoming the mind are we able to extricate ourselves from the trap of Maya; only by vanquishing the mind are we able to experience the supreme divine power in our Hirda; only by conquering our mind are we able to realize this supreme truth that our body, thoughts and actions are entirely governed by this supreme divine power, and not by the desires and the Dhoots. The Panj Dhoots and Trishna have suppressed our wisdom and are leading us down the wrong path. The slavery of Maya has impaired our wisdom. Therefore our mind – being slave to Maya – has confused its impaired wisdom for the reality, and is refusing to accept this supreme truth that the perfect divine Jyot alone is the supreme force behind life. Therefore we have to awaken our mind to the reality of the disastrous slavery of Maya, and to make it aware of its true form – which is Jyot – and to put it on to the path of Sat. In the victory over mind lies the defeat of the five Chandaals (low-life): lust, anger, greed, attachments and pride. In the victory over mind lies the defeat of Trishna. In the victory over mind lies the freedom from slavery of Maya. With the victory over mind, Maya embraces the slavery of the human being and serves the human being as his or her slave. With the victory over mind, the Panj Dhoots – lust, anger, greed, attachments and pride – take their place at the feet of the human being and turn themselves into his or her slave.

Our material body owes its existence to the breaths and the life-force bestowed upon it by the greatest divine power – Param Jyot. As long as Param Jyot abides in the material body of the human being, the human body has the life-force within it; and when Param Jyot quits the human body, the material body expires. When the mind of the human being is vanquished, the five human sensory organs start abiding under Puran Hukam (absolute divine will) of Param Jyot. With the five sensory organs coming under Puran Hukam of Param Jyot, the five human action organs start abiding under Puran Hukam of Param Jyot. When this occurs, all our deeds are transformed into Sat Karams. Vanquishing one’s mind alone is the key to success, which is attained by GurParsaad of SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Puran Bandagi is the state where the mind is vanquished and the human being attains Param Padvi (the highest spiritual status).

All other ways are the ways of Manmat, Sansarik Mat or Durmat, and these do not liberate us from the snares of Maya. Only Puran Braham Gyan, Puran Tat Gyan and Puran Bandagi carry us beyond Trigun Maya (Maya of the three characteristics: Tamo, Rajo and Sato) to Chautha Pad (the fourth state) where neither Panj Dhoots nor the desires remain. The way of Gurmat alone is the way of GurParsaad, which is a simple way of achieving Jeevan Mukti while still engaged in all one’s domestic affairs.

In order to set right our mind and to clear our Chitter-gupt (the divine records of one’s good and bad deeds) we need to focus our attention on making Ardas (humble prayer) to rid us of our misdeeds and sins. By so doing, the grime of our mind will be washed away and our mind will be cleansed and, as a result, we shall receive Gurparsaad and clear our way to vanquishing the mind. Making Ardas to absolve ourselves of the misdeeds and sins is a perfectly divine blessing, whose power has been bestowed upon us by the blessed Sat PaarBraham Parmeshar. That is to say, by according us with the human birth, Sat PaarBraham Parmeshar has endowed us with the capacity to make such an Ardas. We need to seek forgiveness for our misdeeds, sins and Asat Karams. We need to seek forgiveness for our bad Sanskaars (inherited moral and socio-cultural attributes; religious practices). Let us make such an Ardas, which may rid us of all our misdeeds and poor Sanskaars. Therefore, make the following Ardas repeatedly:

“We are grave sinners, big hypocrites, extremely lustful, highly wrathful, very greedy, much attached to this world and greatly egotistical. We, the creatures of Kal Yuga, sin with every breath. We are highly deceitful, sinful and ingrate. O Agam Agochar (beyond human perception and experience, Anant Be-ant (infinite, eternal), Alikh Adikh (indescribable and unperceivable), Amitoj (possessing immense energy), Jagateshwar (the supreme lord of the world), Brahmeshwar (the supreme lord of the cosmos), Sarveshwar (the supreme lord of all), Sarab Kalaa Bharpoor (possessor of supreme and divine abilities), the blessed Sat PaarBraham Parmeshar Ji, you are supremely compassionate, extremely kind, forgiving and magnanimous. We accept all our misdeeds and sins. Please be so kind, and forgive all our evil deeds, wrongdoings, misdeeds and sins. O merciful, please pardon all our misdeeds and sins, and grant us good counsel.”

Such an Ardas, repeated day and night, will greatly help in improving our mental state. Be it day or night, if anytime wittingly or unwittingly we commit an Asat Karams, we shall be forgiven for that and our Chitter-gupt will stay clean, we shall not aggravate the impact of bonds of our deeds, and our future Sanskaars shall begin purifying. Thus all our deeds will begin to turn into Sat Karams and we shall begin our journey toward receiving GurParsaad. We attain Puran Sachyari Rehat (total compliance with Sat) in our Hirda when we receive GurParsaad, when we emerge out of the slavery of Trigun Maya, Panj Dhoots and Trishna, and by virtue of the supreme power of GurParsaad we vanquish Maya and attain Jeevan Mukti. We become Puran Sachyara (in Puran Sachyari Rehat) when our mind attains perfect calm and we no longer act under our own wisdom. Being blessed with the immense supreme power of GurParsaad, we mould our actions in accordance with Puran Braham Gyan. We become Puran Sachyara when the supremely powerful Jyot – the perfectly divine light present in our Hirda and the perfectly supreme Jyot established in our Hirda – rends the disastrous and deep black darkness of Maya and manifests itself upon earth as Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself).

It is only by achieving victory over Maya that the Jyot within us transforms itself into Param Jyot, and unites with the almighty Sat PaarBraham Parmeshar and assimilates in Nirgun Saroop (form beyond the three attributes of Maya) of the blessed Sat PaarBraham Parmeshar Ji. In order to attain this state, we must transcend beyond Trigun Maya; as Akaal Purakh abides beyond Trigun Maya, we can realize Akaal Purakh only by transcending beyond Trigun Maya; i.e. we can assimilate ourselves in Nirgun Saroop of Akaal Purakh only by achieving victory over Maya. When our Hirda attains Puran Sachyari Rehat and is bedecked with the perfectly divine light, Param Jyot, all our Bajjar Kapaats are opened up and we receive Puran Braham Gyan. Puran Braham Gyan transforms our wisdom and our mind. Manmat and the mind are vanquished, and the five sensory organs and the five action organs are directly subjugated under Puran Hukam of Param Jyot. In this way, all our acts, deeds, actions and reactions become directly subject under Hukam of Param Jyot. Such a state is called as the state of Puran Braham Gyan. Puran Sants (perfect saints) and Puran Braham Gyanis (those possessing Puran Braham Gyan), the great beings, experience the joy of such a state; such great beings do not possess their own wisdom. They subject themselves directly under Puran Braham Gyan, which is Puran Hukam. They immerse themselves all the time, one hundred percent, in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) and at the feet of the all-accomplished Parmatma (the supreme soul; God). They are completely freed of the bonds and shackles of Maya. This is why they are called as Puran Braham Gyanis, as they have realized the insight into PaarBraham (the infinite divine power; God). They have apprehended the existence and the meaning of Param Tat (the supremely divine essence). They have experienced the infiniteness, the eternality. They have grasped the description of the indescribable, and have experienced it. By virtue of the existence of PaarBraham Parmeshar within themselves, they have found out all about the past, present and future times. Although this divine wisdom may only be employed toward the good of the humankind; if it is employed for any other purpose, it results in this imperceptible supreme power fading away.

Although it is a difficult task to vanquish one’s mind and one’s own wisdom so as to imbibe Hukam within oneself, one must firmly believe that it can be done and it has been done. It has been accomplished in the past by Bhagats (devotees), Sants (saints), SatGurus (the truth Gurus) and Braham Gyanis. It is being accomplished in present times, and will continue to be accomplished in future too. By complete trust, complete devotion and complete faith, one can easily acquire GurParsaad and attain Puran Sachyari Rehat in one’s Hirda.

To attain Puran Sachyari Rehat in our Hirda, we must thoroughly cleanse our inner self. This is the only way to become Puran Sachyara and to attain Puran Sachyari Rehat in our Hirda. For our spiritual progress and to reach such a state where our mind and our own wisdom are obliterated, it is very essential to attain Puran Sachyari Rehat in our Hirda. By acquiring GurParsaad of the eternal blessing of SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva we can easily achieve Puran Sachyari Rehat in our Hirda.

The entire Sangat needs to understand a very important matter that, at the time of our birth, we were perfectly chaste, pure and true as newborn children. We were not influenced by Panj Dhoots and Trishna. Our Dassam Duaar (the tenth door; once opened it establishes connection between the human being and Akaal Purakh) was ajar. All our Bajjar Kapaats were open. All our actions and reactions were directly governed by Puran Hukam of Param Jyot. But as we started growing up, Maya began to take hold of us. When we could speak, we started saying ‘my mother, my father, my bottle, my toy’, and that’s when Panj Dhoots got active. As we aged further the hold of Maya upon us grew stronger and, distancing ourselves from Sat PaarBraham Parmeshar, we let ourselves slide into the slavery of Maya. We entangled ourselves more and more with lust, anger, greed, attachments and pride, and with hopes, desires and aspirations, and thus gradually we got completely bogged down in the swamp of Maya. The more a grown-up human being considers oneself knowledgeable, as exact opposite the more he or she is drowning in the swamp of Maya. Therefore those who harbour the thoughts that they are as yet not old enough to trouble themselves with Bandagi, that they can afford to carry on enjoying the world and life, that the time will come later for Bandagi – for such human beings, Bandagi becomes that much scarcer to find; because for them, the knots of Maya become that much harder and more tenacious. Therefore the earlier in age we start on the path of Bandagi, the easier it gets. History is proof that Bhagat Prahlad and Bhagat Dhruv attained the state of Puran Braham Gyan at the age of five-to-seven years. In the history of Sikhism, the blessed Baba Buddha Ji received – by the perfect grace of the blessed SatGuru Nanak Patshah Ji – the blessing of Puran Braham Gyan at a very young age. Therefore – O beloveds of Guru – do not wait and start praying from this very instant for GurParsaad of Puran Bandagi. Also do inculcate such ethics in your children as will lead them on the path of Bandagi at an early age, so that they may attain Jeevan Mukti and enjoy the true bliss of life, and – abiding at the feet of Akaal Purakh and engaging in deeds of Sat in the supreme bliss of life – they may relish the pleasures of life.

Our affair with Maya isn’t confined to our present birth alone, but spans hundreds of past births. Birth-after-birth we are mired in the swamp of Maya. Therefore all our Sanskaars, our good and bad habits, our good and bad nature, good and bad behaviour and the perspective that we have developed about life aren’t produced from this birth alone, but are founded upon the acts and deeds of all our previous births. Thus our entire Chitter-gupt – the entire account of our deeds – is due to the good and bad deeds committed in all our previous births. Our soul must bear the burden of the good and bad deeds committed in all our past births until we square up the account of all these deeds – which we cannot do on our own, and which is possible only by GurParsaad.

If we free our mind, our Chitter-gupt of the impact of the deeds committed in our past life (in this birth) and in our previous births, then we free our soul of the negative effects of the misdeeds committed in our previous births, or, unburden our soul of the deeds committed in our previous births and in our past life (in this birth). The trick to clean our mind and Chitter-gupt (which is based on GurBani, and has been employed by Dass – the narrator – in his current life) is very simple and easy. Accepting all one’s misdeeds and sins committed under the influence of Panj Dhoots in one’s past life (in this birth) and making Ardas for forgiveness – that is the sole trick here from which Dass has personally derived tremendous benefits. Let us all try and use this trick to improve our lives. We shall take one Dhoot at a time. Let us first of all begin with lust:

In the Amrit Vela (early hours earmarked for Simran) when you sit down for SatNaam Simran after Ishnan (inner bath with Amrit of Naam), wait till your mind is relaxed and then make this Ardas:

O Agam Agochar, Anant Be-ant, Alikh Adikh, Amitoj, Jagateshwar, Brahmeshwar, Sarveshwar, Sarab Kalaa Bharpoor Sat PaarBraham Parmeshar Ji, I seek your compassion; O provider to the humble beings, reveal to me all the misdeeds that I have committed under Dhoot of lust in this birth; I want to own up all my misdeeds.”

Make this Ardas repeatedly with complete faith, trust and devotion, and deeply immerse yourself in this Ardas. Carry on with this Ardas until your mind delves deep into all the misdeeds committed in slavery of Chandaal of lust, beginning with the childhood and covering your entire past life. In this fashion, take a deep look at your entire past life. Beginning with the childhood – the first moment in your memory – look long and deep upon your life until now. We shall begin to see all the misdeeds and sins committed by us flashing before our eyes like a movie. At the outset we shall see the biggest sins committed by us, and then this chain will continue unendingly. One by one, all your misdeeds committed in lust will begin to appear before you. You will begin to realize how big a sinner you are, and how grimy is your mind. Upon this realization, your head will hang in shame and, seeing these shameful misdeeds, your Hirda will begin to melt. Continue accepting the responsibility of these sins and misdeeds committed by you and – when you accept them with a true heart and seek pardon – all these misdeeds shall be forgiven. Continue in this fashion until you have fully realized how big a wrongdoer and sinner you are. This Ardas may take a few hours to complete, or a few days, weeks or months; but carry on with this Ardas and go on accepting your misdeeds and seeking pardon, unit you are certain that you have sought forgiveness for all your wrongdoings. It is of no matter how much time it takes; just carry on like this and do not stop until you start believing that your mind is fully cleansed. Do bear in mind that you must make this Ardas every day before beginning of Simran, and you must not begin Simran till this Ardas is in progress; later on you will find yourself automatically drawn into the state of Simran.

Repeat the same Ardas and the same process for the remaining Dhoots: anger, greed, attachments and pride. Take only one Dhoot at a time. It might take some weeks or months, or even longer, to complete the purification. But continue with it. While making the Ardas, also carefully consider your deeds, actions and reactions in your everyday life. Keep your attention focussed upon Sat. Transform all your deeds into Sat Karams. Every day, before making Ardas and before commencing with Simran, it would be a good idea to take a glance upon the deeds of the previous day to see whether these were committed under the influence of Panj Dhoots, or whether these were Sat Karams. If you happen to have committed Asat Karams, acknowledge your wrongdoings and seek forgiveness, and keep your mind clean.

If you wish to clean your mind and Chitter-gupt faster, acknowledge your sins, misdeeds and Asat Karams before a full Sangat. By owning up in a packed Sangat, your mind will be instantly cleansed, and your Simran will at once attain a higher state. As much careful as we may be in our everyday life, we still do make mistakes. In order to erase the impact of these Asat and wrongful deeds, we should accept our wrongdoings and continue to pray for forgiveness. Make this Ardas several times during the day, apart from the morning Ardas and the evening Ardas of Naam Simran. To move ahead in Bandagi, it is imperative to transform our deeds into deeds of Sat. As our deeds transform into the deeds of Sat, our inner self is thoroughly cleansed, and we thereby become Sachyara and our Hirda attains Puran Sachyari Rehat.

This process will prove to be effective only if we thoroughly dedicate our entire self at Sat Charans (feet where Sat abides) of Gur (God) and SatGuru, and make Puran Samarpan (complete submission). To make Puran Samarpan (complete surrender), it is essential to dedicate Dasvandh (10% of the earnings for charity) at Sat Charans of SatGuru. It is essential to devote 10 percent of your time in SatNaam Simran every morning, and it is mandatory to surrender 10 percent of your earnings at the feet of SatGuru. By making Puran Samarpan at the feet of SatGuru, our everyday conduct and life undergo complete transformation. We become conscious of our everyday acts. The conscience in our mind is purified. We are no longer interested in wrongful deeds. Our deeds are transformed into deeds of Sat. We put an end to our corrupt thoughts. The mind begins to calm. The mind begins to awaken.

Keep a firm belief in the deeds of Sat. The deeds of Sat make our everyday life amazing. We begin to progress rapidly in our spiritual journey. We start to feel the difference within us. Our family begins to notice the change in us. Our family and friends too are positively influenced by the improvement in our character and conduct. Our everyday life begins to turn pleasant and filled with peace. Our sufferings, distresses and troubles begin to fade away. The mind begins to abide in bliss. Our surroundings and our environment begin purifying. Even the birds and the animals and all flora and fauna in the surrounding environs are pleased and aid in your Simran and Seva.

The key to spiritual success is GurParsaad of SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva, Parupkaar and Maha Parupkaar. We receive this GurParsaad only when we dedicate ourselves completely at the feet of Gur and SatGuru, and seek their shelter. We receive GurParsaad only when we seek shelter at the feet of Gur and SatGuru, and follow and practise GurBani in our everyday life. The real Bandagi begins with the supreme power of GurParsaad and GurKirpa (eternal grace). By the supreme power of GurParsaad alone are we able to bring Panj Dhoots and the desires under our control. Quenching one’s Trishna and vanquishing Panj Dhoots itself is achieving victory over mind. Only by achieving victory over mind, our mind gets subjugated directly under Param Jyot; Manmat comes to an end, and we receive the enlightenment of Gurmat; the sensory organs and the action organs start functioning in accordance with Gurmat, and all our deeds become subject under Puran Hukam of Param Jyot.

In this way, the human beings who acquire SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva by the supreme power of GurParsaad: their Surat (consciousness) is absorbed in Shabad (divine words; GurBani), their mind loses its existence, their intellect is immersed in Puran Braham Gyan, all their sensory organs and action organs come under Puran Hukam, and such human beings arrive in Dargah. Obviously the human beings who attain this state have understood the entire game of Maya. Such human beings realize the disastrous nature of Panj Dhoots and Trishna. Such human beings become aware of the deeds of Sat and Asat, and of good and bad impacts of their deeds. Such human beings realize the reality of the world as that of Bhavjal Sagar (sea of Maya’s deceptions; sea of ignorance). Such human beings realize the supreme truth that everything one perceives with the naked eye is perishable. Such human beings realize the truth that our five-element body, too, is perishable. Such human beings come to have the grasp of all the divine Vidhans. Such human beings gain the understanding of GurParsaadi Khel (the entire process of bestowal of Naam) and of the supreme power of GurParsaad. Thus, such human beings begin to abide in Bandagi and turn their life into a success.

Life in the slavery of Maya, i.e. in the slavery of lust, anger, greed, attachments, pride and Trishna, is destined to be filled with sufferings, distresses, troubles and hardships. There is never any happiness in the life of slavery under Panj Dhoots and Trishna. The human beings who live the life of slavery under Maya have only misfortunes written in their destiny. The sole cause of all our sufferings, distresses, miseries, hardships, mental ailments and physical maladies is our slavery of Maya. We have been endowed with a human birth by the immense grace of Sat PaarBraham Parmeshar for the sole purpose of accomplishing deeds of Sat. Therefore when we use this human body in committing Asat Karams under Panj Dhoots and Trishna, it amounts to misuse of the human body. Thus when we misuse this human body, it necessarily brings us adverse results. This is the reason that we find our fate filled with all sufferings, distresses, troubles, hardships, mental ailments and physical diseases. We must face these misfortunes, as decreed by the divine Vidhan of Karma. There is only one supreme power that can alter this Vidhan of Karma, and that is the supreme power of SatNaam, which has the capability to break through the layers of all our deeds and undo the knots of all our deeds. When SatNaam imbues Surat, Hirda and every cell of the body, the account of one’s deeds is erased and the human being is spared these misfortunes. Therefore the human beings, who acquire the supreme power of GurParsaad and accomplish their Bandagi, put an end to their sufferings and distresses and rid themselves of their sufferings, distresses, troubles, adversities and mental ailments in their coming times.

When the human being breathes his or her last, the soul (the divine Jyot) leaves the body; the five-element body dies and the human soul carries away with it one’s good and bad deeds in accordance with the Vidhan of Karma. The soul has to bear the burden of the deeds of the human being. When the human being passes away, the messengers of death arrive to fetch the human soul. The death of a common human being is very painful, terrifying and horrible. The soul of a common human being, because of the human Sanskaars, doesn’t want to leave the body. But there is no availing before the messengers of death. Thus there is nothing that the human being can do and, the desperate attempts at crying and shouting for help being of no avail, he or she must depart with the messengers of death. In accordance with the deeds that the human being has committed, his or her next future is determined and one is sent to hell or to heaven, reborn in some other species or reincarnated as human being. But such human beings who acquire the supreme power of GurParsaad and abide in Bandagi do not have to face the torment by the messengers of death. Many among such human beings (souls) who abide in Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) and in Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) acquire the power to leave the human body at will. When one’s Sat Sarovars are illuminated, the human being’s power to leave the body becomes active. Such human beings (souls) have many out-of-body experiences. When the soul of such human beings leaves the body, it maintains a connection with the body through a divine thread, which causes the continuation of a very slow breathing, keeping the human body alive. Or it can be said that such human beings, in their Bandagi, have several death-like experiences before even dying. For this reason, and because of their Bandagi, such human beings become Nirbhao (fearless). The death of such human beings is quite pleasant. Such human beings have no fear of the messengers of death. Neither can any messenger of death come near them. Such human beings are accosted by Sants or Gurus according to their Bandagi, and carried into Dargah with all due honours.

Thus SatNaam alone bears the supreme power that smashes all the bonds of your deeds, and squares up the account of your deeds. Only the name “SatNaam” of Sat PaarBraham Pita Parmeshar has the ability to break the bonds of Trigun Maya, and is capable of freeing you from the bondage of Maya. Only the name “SatNaam” of Sat PaarBraham Pita Parmeshar possesses the supreme power to make the human being victorious over Trigun Maya and to assimilate the human being in Sat PaarBraham Pita Parmeshar. Rare is the human being who grasps this supremely true elemental fact, and rarer still is the one who puts it to practice in one’s life, vanquishes Trigun Maya and assimilates oneself in Akaal Purakh.

The human beings who abide, by the blessing of the supreme power of GurParsaad, in Bandagi have all their Bajjar Kapaats easily opened up. Such human beings easily attain Samadhi and Sunn Samadhi. SatNaam readily imbues their Surat. By the supreme power of SatNaam, their Surat readily blends with Shabad. They effortlessly attain Ajapa Jaap (state where Simran carries on without effort on the part of the being). SatNaam permeates easily into their seven Sat Sarovars, and the seven Sat Sarovars of such Bhagats are readily awakened. Their Kundalini Shakti (divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana and making corrections and purifications throughout the body) is easily energized. Their powers of Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column – Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) are readily activated and SatNaam easily enlightens every cell of their body. Their body is suffused with Amrit. With the enlightenment by the supreme power of SatNaam their Dassam Duaar is opened up, and with the opening of Dassam Duaar they realize Anhad Shabad (incessant fall of Amrit at Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Along with the opening of Dassam Duaar, Param Jyot of Sat PaarBraham Parmeshar manifests itself in their Hirda. They establish a direct connection with Sat PaarBraham Parmeshar. Their Bandagi arrives in Sach Khand.

Once Anhad Shabad is realized, the music of Panch Shabad (Anhad Naad) begins to play constantly at Dassam Duaar. It is impossible to describe this divine music, playing uninterruptedly at Dassam Duaar. This divine music itself is the Akhand Kirtan (divine unstuck music and chanting; Anhad Shabad), reverberating constantly in the whole Creation of Sat PaarBraham Parmeshar. This divine music of Anhad Naad resounds continuously throughout the universe, and never ceases. This divine music is eternal, and never-ending. Neither are there any bounds to this music. It is the music of Kirtan (chants), which is sung incessantly by the supreme power of Sat PaarBraham Parmeshar assimilated throughout the entire Creation. It is the divine Kirtan ceaselessly sung by air, water, fire and the entire nature itself.

The foundation of every creation in the universe is Shabad (divine word). This Shabad is the name “Sat” of Sat PaarBraham Pita Parmeshar. Every creation, in the entire universe, is born out of this supremely powerful Shabad “Sat”. This Shabad “Sat” itself is Raag (the music). That is to say, all of the other Naad (Shabad; music of five primal sounds played on divine musical instruments) and melodies are born only from this supremely powerful Shabad “Sat”. Therefore every creation in the entirety of the universe is assimilated in the music born from this Shabad “Sat”. The entire nature is steeped in this music. Therefore, every creation in the nature generates the music of this Naad. This divine music itself is the magnificence of the blessed Sat PaarBraham Pita Parmeshar. This music manifests itself as Raag within every creation of the universe, and assimilates in the whole universe. Sat PaarBraham Pita Parmeshar has endowed every creation in the entire universe with some or the other particular virtue. These particular virtues alone constitute the power of every creation. For example, water possesses many supremely powerful virtues: flowing downwards; bestowing life upon all creatures and plant-life in the entire universe; freezing; vaporizing; producing sound while flowing, etc. This is why water has been called as “the progenitor of the world”. Similarly the earth has several supremely powerful virtues: the earth produces everything needed for use in our everyday life; the earth provides us with place in its lap to live; the earth holds in its lap the great oceans, which sustain the life of countless creatures; even water emerges out of the bosom of the earth, etc. This is why the earth has been called as the mother. Similarly air is termed as Guru and has many supremely mighty virtues: air provides life to all creatures; air alone is the medium of communication of music, sounds or words; air cools, as well as heats, etc. All the plant-life purifies the air; the plant-life alone supplies us with endless products to eat and drink; the flowers possess the virtue to emit sweet fragrances; the plant-life provides medicinal herbs of several kinds, etc. Fire possesses the heat. Fire possesses the power to turn things into ash. The sun possesses the power to make the day dawn, and to provide light. There is no end to these miracles of nature. In this fashion, every creation possesses some or the other virtues within itself. Sat PaarBraham Pita Parmeshar Himself has granted all these supremely powerful virtues, present within every creation. Therefore, Sat PaarBraham Pita Parmeshar Himself is the origin of all these eternal virtues and of all the supreme powers granted in the form of these virtues. This is why Sat PaarBraham Pita Parmeshar has been called as Guni Nidhan (the treasure-house of all virtues).

This music of Naad emanating from within every creation serves only to describe the magnificence of these supremely powerful virtues. This divine music – the music of Naad produced and sung by the countless creations in the whole universe – is called in GurBani as Anhad Naad or Anhad Shabad. As the countless creations produce countless kind of sounds, therefore it is termed as “Vaaje Naad Anaek Asankha”. GurBani reveals the magnificence of this Anhad Shabad in many Saloks (verses). This divine music is in play continuously. This divine music never pauses. This is why it is described as Anhad (un-struck), i.e. the music without any limits. Many Sant beings call this very music as Dhunatmak Naam (phonetic or musical Naam). GurBani calls this divine music as Amrit Naam (divine energy of Naam):

Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||

(Sri Guru Granth Sahib Ji 1002)

Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3||

(Sri Guru Granth Sahib Ji 110)

Anhad vaajay dhun vajday gur sabad suneejai.

(Sri Guru Granth Sahib Ji 954)

Anhad sabad vajai din raatee.

(Sri Guru Granth Sahib Ji 904)

Panch sabad dhun anhad vaajay ham ghar saajan aa-ay. ||1||

(Sri Guru Granth Sahib Ji 764)

Panch sabad tah pooran naad. anhad baajay achraj bismaad.

(Sri Guru Granth Sahib Ji 888-889)

Panch sabad nirmaa-il baajay.

(Sri Guru Granth Sahib Ji 974)

Sat PaarBraham Pita Parmeshar has endowed the human beings with the capability to hear and appreciate this divine Naad. Such human beings – who by their Bandagi and through practising SatNaam in their life have opened up their Dassam Duaar – acquire the supreme power to hear and enjoy this divine music. This divine music is heard only at Dassam Duaar. This divine music is not heard in the human ears. This divine music Anhad Naad constantly resonates at Dassam Duaar. This divine music Anhad Naad never ceases to play. The human beings, who acquire this divine blessing, attain perfect calm in their Hirda when they put their mind to this divine music of Anhad Naad, and easily attain Sunn Samadhi.

This music of Anhad Naad, playing constantly, itself is the language of Sat PaarBraham Pita Parmeshar. This is the reason a good part of GurBani has been composed melodiously. This is the reason even GurBani itself has been termed as Anhad Naad in GurBani:

Amrit varkhai anhad banee.

(Sri Guru Granth Sahib Ji 105)

Anhad banee naad vajaa-i-aa. ||3||

(Sri Guru Granth Sahib Ji 375)

Anhad banee gurmukh vakhaanee jas sun sun man tan hari-aa.

(Sri Guru Granth Sahib Ji 781)

Anhad banee poonjee. santan hath raakhee koonjee. ||2||

(Sri Guru Granth Sahib Ji 893)

It means that even GurBani is manifested from Anhad Naad. The great beings – SatGurus and Sant-beings having attained a certain stage in their Bandagi – hear it and describe it. Many Sant-beings, when they abide in Sunn Samadhi, hear Bani (GurBani) and make attempt to describe it. The Sant-beings who immerse themselves in Mansarovar gain the knowledge of this unfathomable reservoir of Amrit, which is Bani. It is supremely, perfectly true that there is no end to GurBani and this is why it is called Anhad Bani. There is no end of the Angs (parts) of GurBani in Dargah. GurBani is constantly manifesting itself, and will continue to do so. The Sant-beings, who attain this stage, experience this Anhad Bani.

Sat PaarBraham Pita Parmeshar Himself is Raag, and Anhad Naad is Raagani (melody). That is, it is the supreme power of Sat PaarBraham Pita Parmeshar Himself that transpires as the Nirgun-form in the Sargun Saroop of Sat PaarBraham Pita Parmeshar (Nirgun represents God beyond the Trigun Maya observed only through one’s spiritual eye and Sargun is the divine power present within every creation sustaining it. Nirgun in Sargun describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Puran Tat Gyan) and, playing this Raag, manifests it in the form of Raagani. This supreme power of Anhad Naad, abiding within Sargun Saroop, manifests itself in the form of Nirgun. The infinite number of creations in this infinite universe sing, play and manifest this Naad throughout the universe according to their power (Nirgun). The whole Creation constantly resonates with this Raagani. The sun, the moon, the stars, all planets and constellations along with every creation in the universe continuously sing, play and manifest this Raagni in the entire universe.

Only when this entire discourse and its magnificence come to pass in the life of the human being, he or she acquires the supreme bliss. Only by vanquishing Maya, by vanquishing “Kaal Kantak” (“the terror of death”) and by attaining Param Pad does a human being acquire the eternal supreme bliss. Only by quenching one’s Trishna, by defeating Panj Dhoots and by vanquishing “Kaal Kantak” does a human being gain respect in Dargah, and forever abides in Sat Chit Anand (bliss of being in consciousness of Truth; the highest consciousness; eternal happiness). Only by practising Puran Sachyari Rehat in one’s Hirda and by manifesting Param Jyot in one’s Hirda does a human being attain the state of perfect, supreme bliss. Only by achieving victory over the five sensory organs can a human being achieve victory over mind and attain the supreme bliss. Only be assimilating oneself in Nirgun Saroop of Akaal Purakh and by acquiring Puran Braham Gyan can a human being attain Jeevan Mukti and attain the eternal bliss. Only by acquiring GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva can a human being attain Puran Awastha (state of spiritual perfection) and assimilate oneself forever in perfect bliss.